Karma Yoga, The Path of Action, Bhagavad Gita

Radhe Krishna 24-04-2012


Chapter 3

Karma Yoga, The Path of Action, Bhagavad Gita Karma Yoga, path of action in Bhagavad Gita speaks about accuracy, by which one can attain sublimity. Karmanye Badhikarosthe Maa Foleshu Kodachano, Maa Karmofolohetu Bhurmate, Sangohosto Kormoni" To work relentlessly without the least expectation of anything is the central idea of Karma Yoga, which different Yogis and great souls in order to make life beautiful have addressed a number of times. "Karma Yoga is the dedication of all actions and their fruits unto the Lord". Quite ideally therefore Karma Yoga is identified as the "performance of actions dwelling in union with the Divine", while offing connection and remaining balanced even in the course of failure and success. Karma Yoga is therefore the selfless service to humanity. The Yoga of action, Karma Yoga thus purifies the heart and prepares the Antahkarana for the greater purpose of receiving that divine light. Bhagavad Gita, affirms that the path of action or the `karma yoga` is one of the doctrines of the Gita, through whichNirvana can be attained. This path of `Moksha` supports the performance of actions with balance-mind. It is considered to be the `golden-mean` amid attitudes of `pravritti` and `nivritti` (action and withdrawal). This path can be followed by only those people who are beyond `faint- heartedness` (hridaya-daurbalyam). However, the overriding fact, the basis of Bhagavad Gita and its philosophical discourses had its roots in Mahabharata, the great epic poem by Ved Vyas. The fact can never be ignored that it was Lord Krishna instructing Arjuna, the mighty warrior of archery, on despondency and dejection. Arjuna had in the initiation of battle of Kurukshetra, completely turned a confused child, suffering from dichotomy whether to fight his friends as foes or not. His questions barraged his charioteer Krishna, who in turn took up the task to enlighten Arjuna on perfect knowledge, enlisted in various sections and verses. The following portion is concerned with the path of action, Karma Yoga in Bhagavad Gita. Arjuna questioned his Lord that if wisdom is above action, why is Krishna advising him to engage in such a horrendous fight. Krishna`s language was perplexing Arjuna and confusing his every reason. Therefore, he pleaded to tell him the only way by which Arjuna might, without doubt, secure his spiritual welfare. Lord Shri Krishna then replied that in this world, there resides a twofold path. There is the one, a Path of Wisdom for those who are engrossed in meditation and then there is the second, a Path of Action for those who are engrossed in work. "No man can attain freedom from activity by refraining from action; nor can he reach perfection by merely refusing to act." One cannot even for a moment remain actually inactive, because the Qualities of Nature will compel him to act whether he wishes to or not. One who remains motionless, refusing to act, but all the while pondering over sensuous objects that deluded soul is merely a pretender. Yet, Krishna warns Arjuna through the Karma Yoga, path of action, not to become intimidated, because, one whose mind controls his senses, he is showered with honours; because, he is thereby embarking on to practise Karma-Yoga, the Path of Right Action, keeping himself always unattached. Bhagavad Gita instructs one to perform one`s duty as prescribed; "for action for duty`s sake is superior to inaction". Even merely sustaining of the body would become unimaginable if man remained inactive. In the physical world people are enchained by action, unless it is performed as a sacrifice. Hence, Krishna advises Arjuna to let his acts be done without attachment, as an action of sacrifice only. In the beginning, when God created everything by sacrificing Himself, He said to them: "Through sacrifice you can procreate, and it shall satisfy all your desires. Worship the Powers of Nature thereby, and let them nourish you in return; thus supporting each other, you shall attain your highest welfare. For, fed on sacrifice, Nature will give you all the enjoyment you can desire. But he who enjoys what she gives without returning is, indeed, a robber." A sage who enjoys the food that remains after the sacrifice has been made, is freed from all sin; but the selfish who spreads his feast only for himself feeds on sin only. Bhagavad Gita`s Karma Yoga, or path of action speaks that every creature is the product of food, food is the product of rain, rain comes by sacrifice and sacrifice is the noblest form of action. Every action originates within the Supreme Spirit, which is Imperishable and in sacrificial action the all-pervading Spirit is consciously present. Hence, he who does not assist in the revolving wheel of sacrifice, but instead leads a sinful life, rejoicing in the satiation of his senses, breathes in vain. On the other hand, the soul who meditates on the Self, is happy to serve the Self and rests gratified within the Self; there remains nothing more for him to achieve. He has nothing to benefit by the performance or non-performance of action. His welfare depends not on any contribution that an earthly creature can make. Hence, it is Lord Krishna`s solemn advice that one performs one`s duty perfectly, without caring much for the end-results; because, he who does his duty disinterestedly, attains the Supreme. Even for the sake of enlightening the world, it is one`s duty to always act. Whatever a great man does, others imitate. People conform to the standard which he has set. Krishna continues to preach Arjuna that there is nothing in this universe that Krishna is compelled to do; nor anything for Him to achieve. And, yet He is persistently active. If Krishna were not to act without ceasing, people would gladly repeat to do the same. And if the Lord were to refrain from action, human race would be utterly ruined. He would be primary to lead the world to chaos and destruction would come after. According to Karma Yoga, the path of action in Bhagavad Gita, as an ignorant acts solely of his fondness for action, so should the wise act without such attachment, fixing their eyes, only on the welfare of the world. But a wise man should not distract the minds of the ignorant, who are attached to action; Krishna advices to let him perform his own actions in the right spirit, with concentration upon Him, thus inspiring everybody else to do the same. "Action is the product of the Qualities inherent in Nature." It is only the ignorant man who, misguided by personal egotism, states: "I am the doer." But he who comprehends correctly the relation of the Qualities with action, is not attached to the act, because he perceives that it is barely the action and reaction of the Qualities among themselves. Lord Krishna implicates through his path of action, or Karma Yoga that those who do not understand the Qualities are interested in the act. Still, the wise man who cognises the truth, should not agitate the mind of him who does not. Thus, coming back to Arjuna`s context in Bhagavad Gita, Krishna urges him to fight back. This truthful action can only be possible when Arjuna safely surrenders his actions to Krishna, concentrating his thoughts on the Absolute, free from selfishness and without anticipating any reward, with mind devoid of excitement. Those who always act in accordance with Krishna`s principles, firm in faith and without quibbling, they too are freed from the bondage of action. But they who mock at His words and do not keep it, are ignorant, devoid of wisdom and blind. They seek but their own destruction. Even the wise man acts in lineament with his nature; indeed, every creature acts according to his or her nature. In such an instance, there can be no use of compulsion. Love and hate which are enkindled by the objects of sense, arise from Nature; Krishna sternly debars Arjuna not yield to them. They only obstruct the path. Karma Yoga, Bhagavad Gita`s path of action states that it is better to perform one`s own duty, however lacking in merit, than to perform that of another`s, even though capably. It is better to die doing one`s own duty, for, to do the duty of someone else`s is fraught with danger. Arjuna enquired at this point from his Lord to explain to him, "what is it that drives a man to sin, even against his will and as if by compulsion?" Lord Shri Krishna laid down his able reply that it is primarily desire, it is aversion, born of passion, leading one to sin against his own will. Desire devours and corrupts everything it touches in its path. It is man`s greatest enemy. As fire is shrouded in smoke, a mirror by dust and a child by mother`s womb, so is the universe enwrapped in desire. It is the wise man`s perpetual enemy; it defiles the face of wisdom. It is as voracious as a flame of fire. Desire cuts through the senses, the mind and the reason; and with their help destroys wisdom and befuddles the soul. Thus, Krishna warns Arjuna to first control his own senses and then slay his own desire; for it is full of sin and is the destroyer of knowledge and wisdom. Karma Yoga, or path of action speaks that the senses are always all-powerful. But beyond the senses is the mind, beyond mind is intellect and beyond and greater than intellect is He. Thus, addressing Arjuna as `Mighty-In-Arms`, Krishna says that knowing Him to be beyond the intellect and, by His help, curbing one`s personal egotism, he can kill his enemy, Desire. The path to this is although extremely difficult. Karm Yoga In Everyday Life: To work unremittingly without the least expectation of anything is the central idea of Karma Yoga, which different Yogis and great souls in order to make life beautiful have addressed a number of times. However, Karma Yoga in everyday life requires meticulous detachment from worldly work, accomplished by meditation. (Last Updated on : 8/09/2009)

Chapter 3: Karma-yoga

Bhaktivedanta VedaBase: Bhagavad-gita As It Is

BG 3.1: Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

BG 3.2: My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.

BG 3.3: The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

BG 3.4: Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

BG 3.5: Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

BG 3.6: One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

BG 3.7: On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krishna consciousness] without attachment, he is by far superior.

BG 3.8: Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.

BG 3.9: Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

BG 3.10: In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."

BG 3.11: The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

BG 3.12: In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.

BG 3.13: The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

BG 3.14: All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.

BG 3.15: Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

BG 3.16: My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

BG 3.17: But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated -- for him there is no duty.

BG 3.18: A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

BG 3.19: Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.

BG 3.20: Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

BG 3.21: Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

BG 3.22: O son of Pritha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything -- and yet I am engaged in prescribed duties.

BG 3.23: For if I ever failed to engage in carefully performing prescribed duties, O Partha, certainly all men would follow My path.

BG 3.24: If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

BG 3.25: As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.

BG 3.26: So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krishna consciousness].

BG 3.27: The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

BG 3.28: One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

BG 3.29: Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.

BG 3.30: Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

BG 3.31: Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.

BG 3.32: But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

BG 3.33: Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

BG 3.34: There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

BG 3.35: It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

BG 3.36: Arjuna said: O descendant of Vrishni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

BG 3.37: The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

BG 3.38: As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.

BG 3.39: Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

BG 3.40: The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.

BG 3.41: Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

BG 3.42: The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

BG 3.43: Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krishna consciousness] and thus -- by spiritual strength -- conquer this insatiable enemy known as lust.